Joshua 8

raelites, who, feigning to be beaten, fly before him, in consequence of which all the troops of Ai issue out, and pursue the Israelites, Jos 8:14-17 . Joshua, at the command of God, stretches out his spear towards Ai, and then five thousand men that he had placed in ambush in the valley rise up, enter the city, and set it on fire, Jos 8:18 , Jos 8:19 . Then Joshua and his men turned against the men of Ai, and, at the same time, those who had taken the city sallied forth and attacked them in the rear; thus the men of Ai were defeated, their king taken prisoner, the city sacked, and twelve thousand persons slain, Jos 8:20-26 . The Israelites take the spoils, and hang the king of Ai, Jos 8:27-29 . Joshua builds an altar to God on Mount Ebal, and writes on it a copy of the law of Moses, Jos 8:30-32 . The elders, officers, and judges, stand on each side of the ark, one half over against Mount Gerizim, and the other against Mount Ebal, and read all the blessings and curses of the law, according to the command of Moses, Jos 8:33-35 . Verse 1 Fear not - The iniquity being now purged away, because of which God had turned his hand against Israel, there was now no cause to dread any other disaster, and therefore Joshua is ordered to take courage. Take all the people of war with thee - From the letter of this verse it appears that all that were capable of carrying arms were to march out of the camp on this occasion: thirty thousand chosen men formed an ambuscade in one place; five thousand he placed in another, who had all gained their positions in the night season: with the rest of the army he appeared the next morning before Ai, which the men of that city would naturally suppose were the whole of the Israelitish forces; and consequently be the more emboldened to come out and attack them. But some think that thirty thousand men were the whole that were employed on this occasion; five thousand of whom were placed as an ambuscade on the west side of the city between Beth-el and Ai, Jos 8:12 , and with the rest he appeared before the city in the morning. The king of Ai seeing but about twenty-five thousand coming against him, and being determined to defend his city and crown to the last extremity, though he had but twelve thousand persons in the whole city, Jos 8:25 , scarcely one half of whom we can suppose to be effective men, he was determined to risk a battle; and accordingly issued out, and was defeated by the stratagem mentioned in the preceding part of this chapter. Several eminent commentators are of opinion that the whole Israelitish force was employed on this occasion, because of what is said in the first verse; but this is not at all likely. 1. It appears that but thirty thousand were chosen out of the whole camp for this expedition, the rest being drawn up in readiness should their co-operation be necessary. See Jos 8:3 , Jos 8:10 . 2. That all the people were mustered in order to make this selection, Jos 8:1 . 3. That these thirty thousand were sent off by night, Jos 8:3 , Joshua himself continuing in the camp a part of that night, Jos 8:9 , with the design of putting himself at the head of the army next morning. 4. That of the thirty thousand men five thousand were directed to lie in ambush between Beth-el and Ai, on the west side of the city, Jos 8:12 ; the twenty-five thousand having taken a position on the north side of the city, Jos 8:11 . 5. That the whole of the troops employed against Ai on this occasion were those on the north and west, Jos 8:13 , which we know from the preceding verses were composed of thirty thousand chosen men. 6. That Joshua went in the course of the night, probably before daybreak, into the valley between Beth-el and Ai, where the ambuscade of five thousand men was placed, Jos 8:13 , and gave them the proper directions how they were to proceed, and agreed on the sign he was to give them at the moment he wished them to act, see Jos 8:18 : and that, after having done so, he put himself at the head of the twenty-five thousand men on the north side of the city: for we find him among them when the men of Ai issued out, Jos 8:15 , though he was the night before in the valley on the west side, where the ambuscade lay, Jos 8:13 . 7. That as Ai was but a small city, containing only twelve thousand inhabitants, it would have been absurd to have employed an army of several hundred thousand men against them. 8. This is confirmed by the opinion of the spies, Jos 7:3 , who, from the smallness of the place, the fewness of its inhabitants, and the panic-struck state in which they found them, judged that three thousand troops would be quite sufficient to reduce the place. 9. That it appears this judgment was correctly enough formed, as the whole population of the place amounted only to twelve thousand persons, as we have already seen, Jos 8:25 . 10. That even a less force might have been sufficient for the reduction of this place, had they been supplied with battering-rams, and such like instruments, which it does not appear the Israelites possessed. 11. That this is the reason why Joshua employed the stratagems detailed in this chapter: having no proper instruments or machines by means of which he might hope to take the city by assault, (and to reduce it by famine, which was quite possible, would have consumed too much time), he used the feigned flight, Jos 8:19 , to draw the inhabitants from the city, that the ambush, Jos 8:12 , Jos 8:15 , might then enter, and take possession of it. 12. That had he advanced with a greater force against the city the inhabitants would have had no confidence in risking a battle, and consequently would have kept within their walls, which would have defeated the design of the Israelites, which was to get them to issue from their city. 13. That, all these circumstances considered thirty thousand men, disposed as above, were amply sufficient for the reduction of the city, and were the whole of the Israelitish troops which were employed on the occasion. Verse 8 Ye shall set the city on fire - Probably this means no more than that they should kindle a fire in the city, the smoke of which should be an indication that they had taken it. For as the spoils of the city were to be divided among the people, had they at this time set fire to the city itself, all the property must have been consumed, for the five thousand men did not wait to save any thing, as they immediately issued out to attack the men of Ai in the rear. Verse 10 Numbered the people - ויפקד את העם vaiyiphkod eth haam, he visited the people - inspected their ranks to see whether every thing was in perfect readiness, that in case they should be needed they might be led on to the attack. There is no doubt that Joshua had left the rest of the army so disposed and ready, part of it having probably advanced towards Ai, that he might easily receive reinforcements in case of any disaster to the thirty thousand which had advanced against the city; and this consideration will serve to remove a part of the difficulty which arises from Jos 8:1 , Jos 8:3 , Jos 8:10 , collated with other parts of this chapter. Had he brought all his troops in sight, the people of Ai would not have attempted to risk a battle, and would consequently have kept within their walls, from which it was the object of Joshua to decoy them. See the preceding observations, particularly Jos 8:10-12 (note). Verse 17 There was not a man left in Ai or Beth-el - It is very likely that the principal strength of Beth-el had been previously brought into Ai, as the strongest place to make a stand in; Beth-el being but about three miles distant from Ai, and probably not greatly fortified. Therefore Ai contained on this occasion all the men of Beth-el - all the warriors of that city, as well as its own troops and inhabitants. Others think that the Beth-elites, seeing the Israelites fly, sallied out of their city as against a common enemy; but that, finding the men of Ai discomfited, and the city taken, they returned to Beth-el, which Joshua did not think proper to attack at this time. From Jdg 1:24 we find that Beth-el was then a walled city, in the hands of the Canaanites, and was taken by the house of Joseph. Verse 18 Stretch out the spear - It is very probable that Joshua had a flag or ensign at the end of his spear, which might be easily seen at a considerable distance; and that the unfurling or waving of this was the sign agreed on between him and the ambush. (see Jos 8:13 , and the preceding observations on Jos 8:1 (note), observation 6); and on seeing this flag or ensign unfurled, the men who lay in ambush arose and entered the city, making the fire previously agreed on. See Jos 8:8 . Verse 19 Set the city on fire - See on Jos 8:8 (note). Verse 20 They had no power to flee this way or that way - They were in utter consternation; they saw that the city was taken, they found themselves in the midst of their foes; that their wives, children, and property, had fallen a prey to their enemies, in consequence of which they were so utterly panic-struck as to be incapable of making any resistance. Verse 24 Returned unto Ai, and smote it with the edge of the sword. - This must refer to the women, children, and old persons, left behind; for it is likely that all the effective men had sallied out when they imagined the Israelites had fled. See Jos 8:16 . Verse 26 Joshua drew not his hand back - He was not only the general, but the standard-bearer or ensign of his own army, and continued in this employment during the whole of the battle. See on Jos 8:18 (note). Some commentators understand this and Jos 8:18 figuratively, as if they implied that Joshua continued in prayer to God for the success of his troops; nor did he cease till the armies of Ai were annihilated, and the city taken and destroyed. The Hebrew word כידון kidon, which we render spear, is rendered by the Vulgate clypeum, buckler; and it must be owned that it seems to have this signification in several passages of Scripture: (see 1Sam 17:6 , 1Sam 17:45 ; Job 39:23 ): but it is clear enough also that it means a spear, or some kind of offensive armor, in other places: see Job 41:29 ; Jer 6:23 . I cannot therefore think that it has any metaphorical meaning, such as that attributed to the holding up of Moses's hands, Exo 17:10-12 , which is generally allowed to have a spiritual meaning, though it might be understood as the act of Joshua is here; and to this meaning an indirect glance is given in the note on the above place. But however the place in Exodus may be understood, that before us does not appear to have any metaphorical or equivocal meaning; Joshua continued to hold up or stretch out his spear, and did not slack from the pursuit till the forces of Ai were utterly discomfited. Verse 27 Only the cattle and the spoil - In the case of Jericho these were all consigned to destruction, and therefore it was criminal to take any thing pertaining to the city, as we have already seen; but in the case before us the cattle and spoils were expressly given to the conquerors by the order of God. See Jos 8:2 . Verse 28 Unto this day - This last clause was probably added by a later hand. Verse 29 The king of Ai he hanged on a tree - He had gone out at the head of his men, and had been taken prisoner, Jos 8:23 ; and the battle being over, he was ordered to be hanged, probably after having been strangled, or in some way deprived of life, as in the case mentioned Jos 10:26 , for in those times it was not customary to hang people alive. As soon as the sun was down - It was not lawful to let the bodies remain all night upon the tree. See the note on Deu 21:23 . The Septuagint say the king of Ai was hanged επι ξυλον διδυμον, upon a double tree, which probably means a forked tree, or something in the form of a cross. The tree on which criminals were hanged among the Romans was called arbor infelix, and lignum infelix, the unfortunate, ill-fated, or accursed tree. Raise thereon a great heap of stones - This was a common custom through all antiquity in every country, as we have already seen in the case of Achan, Jos 7:20 . Verse 30 Then Joshua built an altar - This was done in obedience to the express command of God, Deu 27:4-8 (note). Verse 32 A copy of the law of Moses - משנה תורת mishneh torath, the repetition of the law; that is, a copy of the blessings and curses, as commanded by Moses; not a copy of the Decalogue, as some imagine, nor of the book of Deuteronomy, as others think; much less of the whole Pentateuch; but merely of that part which contained the blessings and curses, and which was to be read on this solemn occasion. See the note on Deu 27:3 . Verse 33 Half of them over against Mount Gerizim - See the arrangement of the whole of this business in the note and observations on Deu 27:26 (note). And see also the notes on Deuteronomy 28:1-68 (note). Verse 35 With the women and the little ones - It was necessary that all should know that they were under the same obligations to obey; even the women are brought forward, not only because of their personal responsibility, but because to them was principally intrusted the education of the children. The children also witness this solemn transaction, that a salutary fear of offending God might be early, diligently, and deeply impressed upon their hearts. Thus every precaution is taken to ensure obedience to the Divine precepts, and consequently to promote the happiness of the people; for this every ordinance of God is remarkable, as he ever causes the interest and duty of his followers to go hand in hand. 1. It may be asked, Seeing God promised to deliver Ai into the hands of the Israelites, why needed they to employ so many men and so many stratagems in order to its reduction? To this it may be answered, that God will have man to put forth the wisdom and power with which he has endued him, in every important purpose of life; that he endued him with those powers for this very end; and that it would be inconsistent with his gracious design so to help man at any time as to render the powers he had given him useless. 2. It is only in the use of lawful means that we have any reason to expect God's blessing and help. One of the ancients has remarked, "Though God has made man without himself he will not save him without himself;" and therefore man's own concurrence of will, and co-operation of power with God, are essentially necessary to his preservation and salvation. This co-operation is the grand condition, sine qua non, on which God will help or save. But is not this "endeavoring to merit salvation by our own works?" No: for this is impossible, unless we could prove that all the mental and corporeal powers which we possess came from and are of ourselves, and that we held them independently of the power and beneficence of our Creator, and that every act of these was of infinite value, to make it an equivalent for the heaven we wished to purchase. Putting forth the hand to receive the alms of a benevolent man, can never be considered a purchase-price for the bounty bestowed. For ever shall that word stand true in all its parts, Christ is the Author of eternal salvation to all them that Obey him, Heb 5:9 . Introduction All the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, unite them forces against Joshua, Jos 9:1 , Jos 9:2 . The inhabitants of Gibeon, hearing what Joshua had done to Ai, sent ambassadors to him, feigning themselves to come from a very distant tribe, requesting a friendly alliance with him, Jos 9:3-5 . Their address to Joshua, and the means they used to d

Take all the people - That all of them might be partakers of this first spoil, and thereby encouraged to proceed in their work. The weak multitude indeed were not to go, because they might have hindered them in the following stratagem; and it was but fit that the military men who run the greatest hazards, should have the precedency in the spoils.

The Destruction of Ai. ( b. c. 1451.) 1 And the Lord said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land: 2 And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it. Israel were very happy in having such a commander as Joshua, but Joshua was more happy in having such a director as God himself; when any difficulty occurred, he needed not to call a council of war who had God so nigh unto him, not only to answer, but even to anticipate, his enquiries. It should seem, Joshua was now at a stand, had scarcely recovered the discomposure he was put into by the trouble Achan gave them, and could not think, without fear and trembling, of pushing forward, lest there should be in the camp another Achan; then God spoke to him, either by vision, as before ( ch. v. ), or by the breastplate of judgment. Note, When we have faithfully put away sin, that accursed thing, which separates between us and God, then, and not till then, we may expect to hear from God to our comfort; and God's directing us how to go on in our Christian work and warfare is a good evidence of his being reconciled to us. Observe here, I. The encouragement God gives to Joshua to proceed: Fear not, neither be thou dismayed, v. 1 . This intimates that the sin of Achan, and the consequences of it, had been a very great discouragement to Joshua, and made his heart almost ready to fail. Corruptions within the church weaken the hands, and damp the spirits, of her guides and helpers, more than oppositions from without; treacherous Israelites are to be dreaded more than malicious Canaanites. But God bids Joshua not be dismayed; the same power that keeps Israel from being ruined by their enemies shall keep them from ruining themselves. To animate him, 1. He assures him of success against Ai, tells him it is all his own; but he must take it as God's gift: I have given it into thy hands, which secured him both title and possession, and obliged him to give God the glory of both, Ps. xliv. 3 . 2. He allows the people to take the spoil to themselves. Here the spoil was not consecrated to God as that of Jericho, and therefore there was no danger of the people's committing such a trespass as they had committed there. Observe, How Achan who caught at forbidden spoil lost that, and life, and all, but the rest of the people who had conscientiously refrained from the accursed thing were quickly recompensed for their obedience with the spoil of Ai. The way to have the comfort of what God allows us is to forbear what he forbids us. No man shall lose by his self-denial; let God have his dues first, and then all will be clean to us and sure, 1 Kings xvii. 13 . God did not bring them to these goodly cities, and houses filled with all good things, to tantalize them with the sight of that which they might not touch; but, having received the first-fruits from Jericho, the spoil of Ai, and of all the cities which thenceforward came into their hands, they might take for a prey to themselves. II. The direction he gives him in attacking Ai. It must not be such a work of time as the taking of Jericho was; this would have prolonged the war too much. Those that had patiently waited seven days for Jericho shall have Ai given them in one day. Nor was it, as that, to be taken by miracle, and purely by the act of God, but now their own conduct and courage must be exercised; having seen God work for them, they must now bestir themselves. God directs him, 1. To take all the people, that they might all be spectators of the action and sharers in the spoil. Hereby God gave him a tacit rebuke for sending so small a detachment against Ai in the former attempt upon it, ch. vii. 4 . 2. To lay an ambush behind the city; this was a method which perhaps Joshua would not have thought of at this time, if God had not directed him to it; and though now we are not to expect direction, as here, by visions, voices, or oracles, yet, whenever those who are entrusted with public councils take prudent measures for the public good, it must be acknowledged that God puts it into their hearts; he that teaches the husbandman discretion no doubt teaches statesman and general.

To Ai - That is, the city and people of Ai. Unto Jericho and her king - That is, overcome and destroy them. This was enjoined to chastise their last insolence, and the triumphs and blasphemies which doubtless their success had produced: and to revive the dread and terror which had been impressed upon the Canaanites by Jericho's ruin, and had been much abated by the late success of Ai.

To go up against Ai - That is, to consider about this expedition; not as if all the people of war did actually go up, which was both unnecessary and burdensome: but it seems to be resolved by Joshua and all the council of war, that the thirty thousand here following should be selected for the enterprize. Either, 1, the thirty thousand now mentioned; or, 2. part of them; namely, such as were to lie in wait; and these were only five thousand men, as is expressed, ver. 12 .

3 So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night. 4 And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready: 5 And I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them, 6 (For they will come out after us) till we have drawn them from the city; for they will say, They flee before us, as at the first: therefore we will flee before them. 7 Then ye shall rise up from the ambush, and seize upon the city: for the Lord your God will deliver it into your hand. 8 And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the Lord shall ye do. See, I have commanded you. 9 Joshua therefore sent them forth: and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night among the people. 10 And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai. 11 And all the people, even the people of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai. 12 And he took about five thousand men, and set them to lie in ambush between Bethel and Ai, on the west side of the city. 13 And when they had set the people, even all the host that was on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley. 14 And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city. 15 And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. 16 And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city. 17 And there was not a man left in Ai or Bethel, that went not out after Israel: and they left the city open, and pursued after Israel. 18 And the Lord said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. 19 And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire. 20 And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. 21 And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. 22 And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape. We have here an account of the taking of Ai by stratagem. The stratagem here used, we are sure, was lawful and good; God himself appointed it, and we have no reason to think but that the like is lawful and good in other wars. Here was no league broken, no treaty of peace, that the advantage was gained; no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once it is plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, or of any design not to renew it. The enemy ought to have been upon their guard, and to have kept within the defence of their own walls. Common prudence, had they been governed by it, would have directed them not to venture on the pursuit of an army which they saw was so far superior to them in numbers, and leave their city unguarded; but ( si populus vult decipi, decipiatur—if the people will be deceived, let them ) if the Canaanites will be so easily imposed upon, and in pursuit of God's Israel will break through all the laws of policy and good management, the Israelites are not at all to be blamed for taking advantage of their fury and thoughtlessness; nor is it any way inconsistent with the character God is pleased to give of them, that they are children that will not lie. Now in the account here given of this matter, I. There is some difficulty in adjusting the numbers that were employed to effect it. Mention is made ( v. 3 ) of 30,000 that were chosen and sent away by night, to whom the charge was given to surprise the city as soon as ever they perceived it was evacuated, v. 4 , 7 , 8 . And yet afterwards ( v. 12 ) it is said, Joshua took 5000 men and set them to lie in ambush behind the city, and that ambush entered the city, and set it on fire, v. 19 . Now, 1. Some think there were two parties sent out to lie in ambush, 30,000 first, and afterwards 5000 to guard the roads, and to intercept those that were first sent out; and that Joshua made his open attack upon the city with all the thousands of Israel. So the learned bishop Patrick, insisting upon God's command ( v. 1 ) to take all the people of war with him. But, 2. Others think that all the people were taken only to encamp before the city, and that out of them Joshua chose out 30,000 men to be employed in the action, out of which he sent out 5000 to lie in ambush, which were as many as could be supposed to march incognito—without being discovered (more would have been seen, and thus the design would have been broken) and that then with the other 25,000 he made the open attack, as Masius thinks, or with the 30,000, which, as Calvin thinks, he kept entire for that purpose, having, besides them, sent out 5000 for an ambuscade. And those 5000 (they think) must be meant by those ( v. 3 ) whom he sent away by night, with orders to lie in wait behind the city, though the particular number is not specified till v. 12 . If we admit such a seeming disturbance in the order of the narrative (of which, perhaps, similar instances might be cited from the other scripture histories), it seems most probable that there was but one ambushment, which consisted only of 5000, enough for such a purpose. II. Yet the principal parts of the story are plain enough, that a detachment being secretly marched behind the city, on the other side to that on which the main body of the army lay (the situation of the country, it is probable, favouring their concealment), Joshua, and the forces with him, faced the city; the garrison made a vigorous sally out upon them, whereupon they withdrew, gave ground, and retreated in some seeming disorder towards the wilderness, which being perceived by the men of Ai, they drew out all the force they had to pursue them. This gave a fair opportunity for those that lay in ambush to make themselves masters of the city, whereof when they had given notice by a smoke to Joshua, he, with all his force, returned upon the pursuers, who now, when it was too late, were aware of the snare they were drawn into, and, their retreat being intercepted, they were every man of them cut off. The like artifice we find used, Judg. xx. 30 , &c. Now in this story we may observe, 1. What a brave commander Joshua was. See, (1.) His conduct and prudence. God gave him the hint ( v. 2 ) that he should lay an ambush behind the city, but left him to himself to order the particulars, which he did admirably well. Doubtless wisdom strengthens the wise more than ten mighty men, Eccl. vii. 19 . (2.) His care and industry ( v. 10 ): He rose up early in the morning, that he might lose no time, and to show how intent his mind was upon his business. Those that would maintain their spiritual conflicts must not love their ease. (3.) His courage and resolution; though an army of Israelites had been repulsed before Ai, yet he resolves to lead them on in person the second time, v. 5 . Being himself also an elder, he took the elders of Israel with him to make this attack upon the city ( v. 10 ), as if he were going rather to sit in judgment upon them as criminals than to fight them as enemies. (4.) His caution and consideration ( v. 13 ): He went that night into the midst of the valley, to make the necessary dispositions for an attack, and to see that every thing was in good order. It is the pious conjecture of the learned bishop Patrick that he went into the valley alone, to pray to God for a blessing upon his enterprise, and he did not seek in vain. (5.) His constancy and perseverance; when he had stretched out his spear towards the city ( v. 18 , a spear almost as fatal and formidable to the enemies of Israel as the rod of Moses was) he never drew back his hand till the work was done. His hands in fighting, like Moses's in interceding, were steady till the going down of the sun. Those that have stretched out their hands against their spiritual enemies must never draw them back. Lastly, What Joshua did in the stratagem is applicable to our Lord Jesus, of whom he was a type. Joshua conquered by yielding, as if he had himself been conquered; so our Lord Jesus, when he bowed his head and gave up the ghost, seemed as if death had triumphed over him, and as if he and all his interests had been routed and ruined; but in his resurrection he rallied again and gave the powers of darkness a total defeat; he broke the serpent's head, by suffering him to bruise his heel. A glorious stratagem! 2. What an obedient people Israel was. What Joshua commanded them to do, according to the commandment of the Lord ( v. 8 ), they did it without murmuring or disputing. Those that were sent to lie in ambush between Beth-el and Ai (two cities confederate against them) were in a post of danger, and had they been discovered might all have been cut off, and yet they ventured; and, when the body of the army retreated and fled, it was both disgraceful and perilous, and yet, in obedience to Joshua, they did it. 3. What an infatuated enemy the king of Ai was, (1.) That he did not by his scouts discover those that lay in ambush behind the city, v. 14 . Some observe it as a remarkable instance of the power of God in making men blind to their own interest, and the things that belong to their peace, that he wist not that there were liers in wait against him. Those are most in danger who are least aware that they are so. (2.) That when Israel seemed to fly he drew out all his forces to pursue them, and left none to guard his city and to secure his retreat, v. 17 . Thus the church's enemies often run themselves into destruction by their own fury and the violence of their rage against the Israel of God. Pharaoh plunged himself into the Red Sea by the eagerness with which he pursued Israel. (3.) That from the killing of thirty-six men out of 3000, when Israel made the former attack upon his city, he should infer the total routing of so great an army as now he had to deal with ( v. 6 ): They flee before us as at the first. See how the prosperity of fools destroys them and hardens them to their ruin. God had made use of the men of Ai as a scourge to chastise his people for meddling with the accursed thing, and this had puffed them up with a conceit that they must have the honour of delivering their country from these formidable invaders; but they were soon made to see their mistake, and that when the Israelites had reconciled themselves to their God they could have no power against them. God had made use of them only for the rebuking of Israel, with a purpose, when the correction was over, to throw the rod itself into the fire; howbeit, they meant not so, but it was in their heart to destroy and cut off, Isa. x. 5-7 . 4. What a complete victory Israel obtained over them by the favour and blessing of God. Each did his part: the divided forces of Israel, by signals agreed on, understood one another, and every thing succeeded according to the project; so that the men of Ai, even when they were most confident of victory, found themselves surrounded, so that they had neither spirit to resist nor room to fly, but were under a fatal necessity of yielding their lives to the destroyers. And now it is hard to say whether the shouts of the men of Israel, or the shrieks of the men of Ai, were the louder, but easy to imagine what terror and confusion they were filled with, when their highest assurances sunk so suddenly into the heaviest despair. Note, The triumphing of the wicked is short, Job xx. 5 . They are exalted for a little while, that their fall and ruin may be the sorer, Job xxiv. 24 . See how easily, how quickly, the scale turns against those that have not God on their side.

Them - The same party last spoken of, even the five thousand mentioned ver. 12 , there are only two parties engaged in the taking of Ai, and but one ambush, as plainly appears by comparing ver. 9 , with ver. 12 , which speaks only of five thousand, who are justly supposed to be a part of those thirty thousand named, ver. 3 .

That are - Or, that shall be: for at present he sent them away, ver. 9 , but the next morning followed, and joined himself with them, ver. 10 ,11. That we - I and the twenty five thousand with me.

Sent them - The same party. Among the people - Heb. that people, the people of war as they are called, ver. 11 , that is, the main body of the host consisting of thirty thousand.

The people - Heb. that people, not all the people of Israel; which was needless, and required more time than could now be spared; but the rest of that host of thirty thousand, whereof five thousand were sent away; the remainder are numbered, to see whether some of them had not withdrawn themselves, taking the advantage of the night, and of the design of laying an ambush; and that it might be evident, this work was done without any loss of men, whereby they might be encouraged to trust in God, and to proceed resolutely in their work. The elders of Israel - The chief magistrates and rulers of Israel under Joshua; and these, I suppose, went with Joshua, and with the army, to take care that the cattle and the spoil of the city, which was given by God to all Israel for a prey, ver. 2 , 27, might be justly and equally divided between those that went to battle, and the rest of the people.

That were with him - Namely, the thirty thousand mentioned, ver. 3 , or the most of them.

And he took - Or rather, but he had taken, namely, out of the said number of thirty thousand, for this is added by way of recapitulation and farther explication of what is said in general, ver. 9 .

Joshua went - Namely, accompanied with a small part of the host now mentioned, that is, very early in the morning, when it was yet dark, as is said in a like case, John 20:1 , whence it is here called night, though it was early in the morning, as is said, Jos 8:10 , for it seems most probable, that all was done in one night's space, and in this manner; Joshua sends away the ambush by night, ver. 3 , and lodgeth that night with twenty - five thousand men, ver. 9 , not far from the city. But not able or willing to sleep all night, he rises very early, ver. 10 , and numbers his men, which by the help of the several officers was quietly done, and so immediately leads them towards Ai; and while it was yet duskish or night, he goes into the midst of the valley, ver. 13 , and when the day dawns he is discovered by the king and people of Ai, who thereupon rose up early to fight with them, ver. 14 . The valley - Which was near the city, thereby to allure them forth.

His people - Namely, all his men of war, for the rest were left in Ai, ver. 16 . At a time appointed - At a certain hour agreed upon between the king and people of Ai, and of Bethel too, who were their confederates in this enterprize, as it may seem from ver. 17 . Possibly they might appoint the same hour of the day on which they had fought against Israel with good success, looking upon it as a lucky hour. Before the plain - That is, towards or in sight of that plain or valley in which the Israelites were, that so they might put themselves in battle - array. Against him - The former success having made him secure, as is usual in such cases; God also blinding his mind, and infatuating him, as he useth to do with those whom he intends to destroy.

Made as if they were beaten - That is, fled from them, as it were for fear of a second blow. The wilderness - Which lay between Ai and Jericho, whither they now seemed to flee.

All the people - Namely, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, may seem from ver. 24 , 25.

Not a man - Namely, fit for war. Bethel - Which, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, all their men of war join with those of Ai in the pursuit.

Stretch out the spear - This was, either, for a sign to his host present with him, to stop their flight, and make head against the pursuers: or, for a signal to the liers in wait, or, as a token of God's presence and assistance with them, and of their victory.

Set the city on fire - Not all of it, as appears from ver. 28 , and because then they had lost that prey which God had allowed them; but part of it, enough to raise a smoke, and give notice to their brethren of their success.

All Israel - That is, all the Israelites there present.

The other - They who lay in ambush.

23 And the king of Ai they took alive, and brought him to Joshua. 24 And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword. 25 And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai. 26 For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai. 27 Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the Lord which he commanded Joshua. 28 And Joshua burnt Ai, and made it a heap for ever, even a desolation unto this day. 29 And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day. We have here an account of the improvement which the Israelites made of their victory over Ai. 1. They put all to the sword, not only in the field, but in the city, man, woman, and child, none of them remained, v. 24 . God, the righteous Judge, had passed this sentence upon them for their wickedness, so that the Israelites were only the ministers of his justice and the executioners of his doom. Once in this story, and but once, mention is made of the men of Beth-el, as confederates with the men of Ai, v. 17 . Though they had a king of their own, and were not subjects to the king of Ai (for the king of Beth-el is reckoned among the thirty-one kings that Joshua destroyed, ch. xii. 16 ), yet Ai being a stronger place they threw themselves into that, for their own safety, and the strengthening of their neighbours' hands, and so (we may presume) were all cut off with them; thus that by which they hoped to prevent their own ruin hastened it. The whole number of the slain, it seems, was but 12,000, and inconsiderable body to make head against all the thousands of Israel; but those whom God will destroy he infatuates. Here it is said ( v. 26 ) that Joshua drew not his hand back wherewith he stretched out the spear ( v. 18 ) till the slaughter was completed. Some think the spear he stretched out was not to slay the enemies, but to animate and encourage his own soldiers, some flag or ensign being hung out at the end of this spear; and they observe it as an instance of his self-denial that though the fire of courage wherewith his breast was filled would have pushed him forward, sword in hand, into the hottest of the action, yet, in obedience to God, he kept the inferior post of a standard-bearer, and did not quit it till the work was done. By the spear stretched out, he directed the people to expect their help from God, and to him to give the praise. 2. They plundered the city and took all the spoil to themselves, v. 27 . Thus the wealth of the sinner is laid up for the just; the spoil they brought out of Egypt, by borrowing of their neighbours, was much of it expended upon the tabernacle they had reared in the wilderness, for which they are now reimbursed with interest. The spoil here taken, it is probable, was all brought together, and distributed by Joshua in due proportions, as that of the Midianites was, Num. xxxi. 26 , &c. It was not seized with irregularity or violence, for God is the God of order and equity, and not of confusion. 3. They laid the city in ashes, and left it to remain so, v. 28 . Israel must yet dwell in tents, and therefore this city, as well as Jericho, must be burnt. And, though there was no curse entailed upon him that should rebuild it, yet, it seems, it was not rebuilt unless it be the same with Aijah, which we read of, long after, Neh. xi. 31 . Some think it was not rebuilt because Israel had received a defeat before it, the remembrance of which should be buried in the ruins of the city. 4. The king of Ai was taken prisoner and cut off, not by the sword of war as a soldier, but by the sword of justice as a malefactor. Joshua ordered him to be hanged, and his dead body thrown at the gate of his own city, under a heap of stone, v. 23 , 29 . Some particular reason, no doubt, there was for this severity against the king of Ai; it is likely he had been notoriously wicked and vile, and a blasphemer of the God of Israel, perhaps upon occasion of the repulse he had given to the forces of Israel in their first onset. Some observe that his dead body was thrown at the gate where he had been wont to sit in judgment that so much the greater contempt might thereby be poured upon the dignity he had been proud of, and he might be punished for the unrighteous decrees he had made in the very place where he had made them. Thus the Lord is known by the judgments which he executes.

Took alive - Reserving him to a more ignominious punishment.

Smote it - That is, the inhabitants of it, the men, who through age or infirmity were unfit for war, and the women, ver. 25 .

Of Ai - Not strictly, but largely so called, who were now in Ai, either as constant and settled inhabitants, or as sojourners and such as came to them for their help.

Drew not his hand back - He kept his hand and spear in the same posture, both stretched out and lifted up, as a sign both to encourage them, and to direct them to go on in the work.

Hanged on a tree - He dealt more severely with the kings of Canaan than with the people, because the abominable wickedness of that people was not restrained and punished (as it should have been) but countenanced and encouraged by their evil examples; and because they were the principal authors of the destruction of their own people, by engaging them in an obstinate opposition against the Israelites. Down from the tree - According to God's command in that case, Deut 21:22 . The gate of the city - Which place he chose either as most commodious, now especially when all the city within the gate was already turned in to an heap of stones and rubbish; or because this was the usual place of judgment; and therefore proper to bear the monument of God's just sentence against him, not without reflection upon that injustice which he had been guilty of in that place.

Sacrifice Offered on Mount Ebal; The Reading of the Law. ( b. c. 1451.) 30 Then Joshua built an altar unto the Lord God of Israel in mount Ebal, 31 As Moses the servant of the Lord commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and they offered thereon burnt offerings unto the Lord , and sacrificed peace offerings. 32 And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel. 33 And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the Lord , as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the Lord had commanded before, that they should bless the people of Israel. 34 And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. 35 There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them. This religious solemnity of which we have here an account comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news would be of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained which were read of, ch. x. and xi . But it should seem by the maps that Shechem (near to which these two mountains Gerizim and Ebal were) was not so far off from Ai but that when they had taken that they might penetrate into the country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather because, as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, more pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement (for they had neither houses nor lands of their own till they had won them by the sword, no, not Joshua himself), yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God appointed them to do this when they should have got over Jordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, or must any business put us by from minding and pursuing the one thing needful. The way to prosper is to begin with God, Matt. vi. 33 . 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's country, as yet unconquered, yet in the service of God they were safe, as Jacob when in this very country he was going to Beth-el to pay his vows: the terror of God was upon the cities round about, Gen. xxxv. 5 . Note, When we are in the way of duty God takes us under his special protection. Twice Moses had given express orders for this solemnity; once Deut. xi. 29, 30 , where he seems to have pointed to the very place where it was to be performed; and again Deut. xxvii. 2 , &c. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant, I. They built an altar, and offered sacrifice to God ( v. 30, 31 ), in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a Mediator, who is the altar that sanctifies this gift. This altar was erected on Mount Ebal, the mount on which the curse was put ( Deut. xi. 29 ), to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us and his mediation we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Gal. iii. 13 . Even where it was said, by the curse, You are not my people, there it is said, through Christ the altar, You are the children of the living God, Hos. i. 10 . The curses pronounced on Mount Ebal would immediately have been executed if atonement had not been made by sacrifice. By the sacrifices offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exod. xvii. 15 . Now that they had had the comfort of them, in the spoils of Ai, it was fit that God should have the praise of them. And they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to is to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence. The altar they built was of rough unhewn stone, according to the law ( Exod. xx. 25 ), for that which is most plain and natural, and least artful and affected, in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions. II. They received the law from God; and this those must do that would find favour with him, and expect to have their offerings accepted; for, if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here, 1. The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, v. 32 . This copy was not graven in the stone, as that which was reserved in the ark: That was to be done only by the finger of God; it is his prerogative to write the law in the heart. But the stones were plastered, and it was written upon the plaster, Deut. xxvii. 4 , 8 . It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity of God's goodness in giving them such good laws, and a testimony against them if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men. 2. The blessings and the curses, the sanctions of the law, were publicly read, and the people (we may suppose), according to Moses's appointment, said Amen to them, v. 33, 34 . (1.) The auditory was very large. [1.] The greatest prince was not excused. The elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant and to go before the people therein. [2.] The poorest stranger was not excluded. Here was a general naturalization of them: as well the stranger as he that was born among them was taken into covenant. This was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days. (2.) The tribes were posted, as Moses directed, six towards Gerizim and six towards Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and in it were shut up the close rolls of that law which was copied out and shown openly upon the stones. The covenant was commanded, and the command covenanted. The priests that attended the ark, or some of the Levites that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said Amen; and yet it is here only said that they should bless the people, for the blessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was really a blessing to the people that they had this matter laid so plainly before them, life and death, good and evil; he had not dealt so with other nations. 3. The law itself also containing the precepts and prohibitions was read ( v. 35 ), it should seem by Joshua himself, who did not think it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in seven years ( Deut. xxxi. 10, 11 ), was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was. (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once ( Ps. lxii. 11 ) and to review what had been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the women and the little ones that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.

Then - Namely, after the taking of Ai. For they were obliged to do this, when they were brought over Jordan into the land of Canaan, Deu 11:29 27:2 ,3, which is not to be understood strictly, as if it were to be done the same day; for it is manifest they were first to be circumcised, and to eat the passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great frontier cities were taken and destroyed, and thereby the coast cleared, and the bordering people under great consternation, so that all the Israelites might securely march thither. And indeed this work was fit to be done as soon as might be, that thereby they might renew their covenant with God, by whose help alone they could expect success in their great and difficult enterprize. Built an altar - Namely, for the offering of sacrifices, as appears from the following verse. Mount Ebal - God's altar was to be but in one place, Deut 12:13 ,14, and this place was appointed to he mount Ebal, Deut 27:4 ,5, which also seems most proper, that in that place whence the curses of the law were denounced against sinners, there might also be the tokens and means of grace, and peace, and reconciliation with God, for the removing of the curses, and the procuring of God's blessing to sinners.

Upon the stones - Not upon the stones of the altar, which were to be rough and unpolished, ver. 31 , but upon other stones, smooth and plaistered, as is manifest from Deut 27:2 . The law of Moses - Not certainly the whole five books of Moses, for what stones and time would have sufficed for this, but the most weighty parts of the law, and especially the law of the ten commandments.

All Israel - That is, the whole congregation, old and young, male and female. That side - Some on one side of it, and some on the other. Mount Gerizim - These two places were in the tribe of Ephraim, not far from Shechem, as appears both from scripture, and from other authors. Bless - Or curse, which is easily understood out of the following verse.

Afterward - After the altar was built, and the stones plaistered and writ upon. He read - That is, he commanded the priests or Levites to read, Deut 27:14 . Blessings and cursings - Which words came in not by way of explication, as if the words of the law were nothing else besides the blessings and curses; but by way of addition, to note that these were read over and above the words of the law.

Read not - Therefore he read not the blessings and curses only, as some think, but the whole law, as the manner was when all Israel, men and women, were assembled together, or the ten commandments. Among them - Who were proselytes, for no others can be supposed to be with them at this time.